approach of one who, coming as usual to draw water, was brought not only from darkness to light,' but also from obscurity into the greatest possible prominence, through her interview that day with the Saviour. In the conversation which took place it was His first object to awaken her feelings of curiosity, and interest, and wonder, as He spoke to her of the Living water, which it was in His power to give, and which is, He added, within the spirit of every one who receives it, 'as a well of water, springing up into everlasting life.' The woman at once answered, 'Sir, or Lord, give me this water, that I thirst not, neither come hither to draw.' But as yet she did not understand the nature of the gift, and was not prepared to receive it. Therefore the Lord proceeded next to awaken her slumbering conscience, clearly proving His omniscient acquaintance with her past history and sinful life. The woman now felt instinctively that she

was standing in the presence of One, who possessed a far higher than merely human knowledge, as she said, 'Sir, I perceive that thou art a prophet.' It is also most probable, that being convinced of guilt, she felt the sincere desire to seek for pardon, and to pour out her heart before God. But the question now arose, How and where could she do this with acceptance? She therefore expressed her difficulties and doubts in the words, 'Our fathers worshipped on this mountain,' ie., upon Mount Gerizim, to which she pointed,' and ye say that in Jerusalem is the place where men ought to worship.' Then Jesus said unto her, 'Woman, believe me the hour cometh when ye shall neither on this mountain nor yet in Jerusalem worship the Father.' At the same time our Lord plainly and decidedly condemned the religious system of the Samaritans, as not being, like that of the Jews, in accordance with the revealed Truth and the authority of God, saying, 'Ye Samari

tans worship ye know not what; we know what we worship, for salvation is of '—or from the Jews.' The worship and the ordinances which they observed were enjoined by special instructions given to them directly by the voice of God. Therefore their Temple, which was still standing upon Mount Zion, was spoken of and honoured by our Lord as His Father's House, in which the frequent sacrifices were offered, and the ministrations of the priests were carried on in the way of His appointment. Thither, also, upon the three great festivals in each year, the people went up from every part of Judea and Galilee to give thanks unto the name of the Lord. Yet all these ordinances were evidently from their nature intended to be merely typical and transitory. They have been truly described by an old writer as 'lamps or candles lighted during a period of comparative darkness' by the God of Israel, but soon to be needed no longer, after the Sun

of Righteousness had risen, and the day of grace had fully dawned.

Therefore, upon more than one occasion during His ministry, our Lord foretold that the hour was coming-had even already come-when that Temple, with its services and ritual, was about to pass away, because the Divine purpose-on account of which they were at first ordained-was being fulfilled. The sure foundations were being laid of that other Temple, which is now, during this day of grace, 'being builded together for a habitation of God through the Spirit.'

The typical sacrifices were about to be abolished, when the great Sacrifice, which they so long foreshadowed, was offered once for all in the fulness of time.

The Levitical priesthood was also soon. to cease for ever, when He whose way it was chiefly intended to prepare, had entered upon 'His unchangeable Priesthood,*

* Or, 'A Priesthood which passeth not from one to another.'-Marginal translation of Heb. vii. 24.

in which He ever liveth to make intercession.' As our Lord and Saviour thus looked forward to that period, which was to succeed His entrance within the vail as our Priest and King, He foretold, in those prophetic words, 'The hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth, for the Father seeketh such to worship Him.'

It is therefore a description of truly Christian worship which is here given to us by Him, through Whom alone it can be offered with acceptance. He mentions, first, as the distinctive mark of that worship which the Father desires and honours, that it must be offered up in spirit.' This expression is not to be understood as excluding the need of bodily worship. At other times the Saviour taught by His own example as well as His words, that in prayer outward proofs of reverence and devotion should be given by the body. Since our bodies and our